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PART I GENERALPRINCIPLESCONCERN­ 1NG CEREMONIES

c I THE AND ITS FURNI­ TURE T is not necessary, in a book ot ceremonies to o-ive a full account of rules for building and furnishind chu~ches. yet, to understand the ceremonies, one have some idea of the dispositions of the building, and one must I know the names of the , vessels and orna­ ments used. We begin, then, with a summary account ofthese as far as they concern the ceremonies. ' Normally a should be consecrated by a , according to the form in the Pontifical. When a church is consecrated, at least one must be consecrated with it. The essential condition for is that the building be a permanent church, both in construction and purpose; that is, it must be solidly built and must be intended to be used always as a church. To turn a consecrated church to another use is sacrilege. It follows that consecration is not allowed till the building is free of debt and mortgage. In England many churches are not consecrated, but simply blessed. law makes no provision for temporary churches. A building to be used as a church for a time only should receive the simple" Benedictio loci," as in the case of private oratories. I A church may be blessed at first, then consecrated later, when it is free of debt. It makes no difference to any later ceremony whether the church be consecrated or simply blessed. According to the old principle churches were ORIENTATED, that is, the High Altar was at the East end 2 and the main en­ trance at the West. In describing ceremonies we speak of the and sides of the church and altar. SIDE is where the Gospel is read at ; it is the left side as you face the altar j the E PIS TLE SIDE is the right. If the church is orientated properly, the Gospel side will be the North, 3 the Epistle side the South. The plan of a church varies very considerably according to its size, the architect's design, and so on. There is much lati­ tude in planning a church. A large church will probably have a number of side or side , which may be placed anywhere, though in this case, too, the normal principle would be that each altar faces the East, so that the look that way when saying Mass. There may also be two or more aisles and a transept.

1 S.R.C. 4025, ad VI. Cod., c. 227· 2 It is a very old Christian principle that people turn to the east at prayer; so the priest saying Mass should face the east. 3 In heraldic language the Gospel side is the dexter of the altar, the right of the as it faces down the church. The Epistle side is sinister. B 2 {Peneral ~rinciples concerning (!eremonies For the purpose of ceremonies we distinguish five parts ot the church. Every church, however small will have these at least as th.eoretic divisions. They are the nave, bapti~t~ry, porch, and . The NAVE is that part of the church wh.ere the people attend the services. Generally it is arranged m two groups of seats, one on either side, with a passage down the middle. It is not now usual in Catholic churches to separate men from women. The BAPT~STERYshould be, if possible, a separate , or. at least ral1,ed off from the rest of the church. l It may con­ tam an altar,- as well as a font. The font' should stand in the middle of the baptistery. It is covered when not in use (see p. 394, n. I). Beyond the main to the nave is the N AR THE x, or PORCH (sometimes called vestibulum). This has important liturgical uses, and should never be wanting. At the church doors are stoups. In front of the nave, generally raised by one or more steps, is the CHOIR. This is where the or singers attend in and . It should have seats or stalls on either side, facing each other across the church. In and collegiate churches the Canons have their stalls arranged in this way. If the Blessed is reserved at the High Altar there is generally a RAIL between the nave and the choir. This should be ofa convenient height, so that people can kneel at it to receive Holy Communion. Hanging from it, on the altar side, is the COMMUNION CLOTH of linen, which people hold under the chin when they make their Communion. Beyond the choir is the SANCTUARY. Often there is no mark in the building- to show the line of separation between the choir and sanctuary. It is indeed better that there should not be a step here, since the ministers have to walk frequently from the choir to the sanctuary. Constantly to step up and down takes from the dignity of the ceremonies, and the step may be inconvenient to ministers in vestments. The sanctuary is merely the end (normally the East end) of the choir near the High Altar. It is counted as beginning about where the seats or stalls of the choir end on that side. The chief object in the sanctuary is the ALTAR 4 in the

I In the rite of the first part takes place in the Narthex (" ad limen ecclesiae" in the English Ordo administrandi, rubric 52, p. 13). Then, after the child has entered the church, an is said" ante­ quam accedat ad baptisterium" (ib., p. 22, No. 12). 2 The old liturgical books constantly suppose Mass said in the bap­ tistery (for instance, the Gelasian , ed. H. A. Wilson, pp. 142-143). The great baptisteries in all have altars. 3 The (and our Ordo administr.) sometimes calls the font" baptisterium" (rubric 30). • Full information about the altar and its arrangement will be found in Van der Stappen, iii, pp. 17-II4' Cod., C. II97-1202. Ube

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SANCTUARY s~

a-IOIR

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NAVE

FIG. 1. PLAN OF A PARISH CHURCH: CHOIR AND SANCTUARY 4 GOSPEL SIDE EPISTI..'E;- SIDE

CHOIR

Communion rail 1---...... steo ------4

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FIG. 2. PLAN OF A CATHEDRAL CHURCH: CHOIR AND SANCTUARY 5 6 (1;eneral ~rinciples concerning

1 Italian, "predella." 2 S.C.R. 3576, ad I (15 iun 1883). • Cod., c. 1268-1269. 4 Cod., c. 1271. The glass of the lamp should be white. There is no justification for any other colour. The Cae,.. Ep. requires many lamps in the church, three before the High Altar and at least five before the Blessed Sacrament (Lib. I, cap. xii, § 17). In England we have long pre­ scribed alawful custom of burning one lamp only before the tabernacle. Ube (!burcb antl its furniture 7 large to be seen by the celebrant and people.! If there is a t~bernacle the c:oss should not stand in front of it, lest it hlO~er the opemng of the tabernacle doors. It will stand behlOd or on the tabernacle. The rubric of the speaks only of a cross; 2 but in. another place it supposes that the cross bear a representatIOn of our Lord crucified 3 and the C.aerim~niale episcoporum orders this.' On ever; altar on eIther SIde are at least two candlesticks with candles. The H.igh A!tar of a church ~ill normally have six larger candle­ sticks with candles, and 10 front of these two or three smaller ones. Other candles for Benediction, Exposition, and so on, should be placed there for the occasion only and taken away afterwards. The rules about candles on the altar are these. At two candles burn all the time; according to the rubric of the missal a third should be lit from the consecration to the Communion (see p. 79, n. 2). At High Mass, solemn , and all such more solemn public functions six candles are lit, three on either side of the altar cross. At by the a seventh candle is lit behind the cross (p. 16+). At a sung Mass without ministers there may be four or six candles. During Exposition or Benediction of the Blessed Sacrament at least twelve candles must burn on the altar. There may be more. 5 vVhen the Sanctissimum is exposed candles at other altars or before statues and pictures should be put out, at least those which can be seen from the altar. For other rites celebrated at the altar, such as , , distribution of Holy Communion not in Mass, and for non-liturgical prayers and devotions, two or more candles are lit on the altar. The proportion of beeswax in church candles is regulated bv law. The , the two candles for Low Mass, six for High Mass, and the twelve necessary for Exposition and Benediction must have at least 65 per cent. of real bees­ wax. All other candles used on an altar must have at least 6 25 per cent. of beeswax. The firms which provide candles for Catholic churches stamp the percentage of beeswax on their candles. Flowers on the altar are not necessary. They are not used in the great churches of Rome. But there is no law against them,7 and in England custom requires their use. , If immediately behind the altar there is a large representation of the , this may count as the altar-cross. , Rubricae generales, tit. xx. 3 Ritus.celebrandi nzissam, tit. ii, § 2. " Caer. Ep., Lib. I, cap. xii, § 11. • Ritus servalldlls, p. 13, § 3· r, So the of England and \Vales on 4 December 1906, following the S.C.R. 14 December 1904. 7 The Caer. Ep. expressly suggests "vascula cum RoscuEs" as an ornament on the altar (Lib. I, cap. xii, § 12), and Benedict XIII's Memo­ riale Rituum positively requires them throughout (see pp. 266,281, n. I, 298, 342. 8 (i5eneraI ~rinciples concerning credence table when they are not in use. On the same side of the sanctuary are the SEATS (sedilia) for the celebrant and ministers. There should be three seats, or a bench with room for three persons. In the bishop's faces the sedilia on the Gospel side. The canopy over it, its covering and cushion are of the colour of the Mass or office, namely, white, red, green, or ." They J should be of silk. Instead of the throne, a bishop who is not the Ordinary, and sometimes the Ordinary,' uses a FALDSTOOL (faldis­ torium). This is a stool without a back. It consists of a frame of gilt metal or wood, shaped like the letter X, with a seat of leather or cloth stretched across its upper extremities. It can be folded flat. When used as a seat the faldstool has a covering and cushion of the liturgical colour, namely, white, red, green, or purple, as the throne. These are of silk for a cardinal, wool for a bishop.5 The bishop kneels, on various occasions, before the altar. According to the Caerimolliale ejnscoporum he kneels at a GENVFLEXORIVM (kneeling-desk, prie-dieu).' This has a covering and two cushions, one on which he kneels, the other on which he rests the arms. This covering and the cushions (silk or wool, as before) are, for a cardinal red, or purple for and times of , for a bishop green, or violet when the bishop wears black." For this genuflexorium the faldstool may be, and generally is, used.' A carpet should be spread beneath; there are two cushions, one placed before the faldstool, on which the bishop kneels; the other lies on the seat, so that he rests the arms

1 Martinucci calls this" tela stragula altaris" and says it should be green" or some other dark colour, never black" (Tom. I, i, p. 103). It is sometimes called" vesperal cloth," though it is not used at Vespers. 2 Violet is used at the throne when the vestments are black. 3 Caer. Ep., Lib. I, cap. xiii, § 3. As a matter of fact they are often of some less costly material. < In presence of a higher Prelate (Caer. Ep., Lib. I, cap. xiii, § 4), at , etc. • The cushion may be of silk, in any case (Martinucci-Menghini, II, i, p. 34, § 5)· , Can. Ep., Lib. I, cap. ii, § 5, etc., passim. " For the colour worn by cardinals and bishops at times of penance and mourning, see p. 13. • Martinucci, II, i, pp. 34-35, § 6. · 'crbe

1 Italian, "cotta." The Rochel (rochettum) is a garment like the surplice, but shorter, fitting the body more closely, ~vith narro:-v sleeves. It is worn by cardinals, bishops, prelates, sometimes (by mdult) by canons. It is generally worn under other vestments. 2 They and the manner ofwearing them are described in the Caer. Ep., Lib. I, cap. xi, § 6. But here provision is made only for the mitre-bearer's veil. The crozier-bearer is to hold the crozier with the right hand co.vered by part of his surpl~ce. a',ld to hand it, with. bare hand? to the bIshop. Instead of this, a veIl SImIlar to that of the mItre-bearer IS now usual. , Italian, " zuchetto." • Namely in their own cathedral or . , This is the name in the Caer. Ep.; Italian, "mantelletta." 6 The rubrics of the Missal (Rit. cel., i, 2) say that the priest should wear all the other vestments over a surplice, "if it can be done con­ veniently," This is now rare, at least in England. 10 'ttbe IDestments of tbe1Roman 1Rite II and stole: But he wears the stole differently from the priest. He lays It across the breast so that the middle is on the left ~hou~der, ~n? the two ends under the right arm. It is fixed In thiS posItion by the ends of the girdle. Then he puts on the (dalmatica). This is a kind of tunic with short sleeves, slit up the sides, with an opening through which the head is put. It is of silk of the colour of the Mass. T~e at Mass wears the amice, alb, girdle, mantple, no stole, but a (tunicella) made in much the same shape as the deacon's dalmatic. During part of High Mass, namely from the to the , the subdeacon wears a (velum humerale) under which he holds the (pp. I IO-I1 r). This is an oblong of silk, of the colour of the vestments, with strings to tie it. It is worn like a cape over the shoulders. The object of the humeral veil is to cover the hands when something is held in them. On certain days (for which see pp. 253-255) the deacon and subdeacon do not wear the dalmatic and tunicle. Instead of these, in greater churches, they wear FOLDED .' The chasubles are now generally folded up in front about half way and so fixed. They are taken off during the principal parts of the Mass, as will be explained (p. 254). When the deacon takes off the folded chasuble in Mass, according to the rubrics of the Missal he should fold it again lengthwise 2 and wear it, like the stole, over the left shoulder. Instead of this, he generally puts on a garment made specially to repre­ sent this folded chasuble, namely a long piece of silk, purple, or black on . This is popularly called the BROAD 3 s T 0 L E (Italian "stolone "). It is not really a stole at all. "Greater churches" are cathedrals, collegiate churches, the chief churches of Regulars, parish churches. They include therefore nearly all churches in England. In others the minis­ ters wear simply the usual vestments without the dalmatic or tunicle.' The celebrant wears the chasuble only at Mass. Nor does anyone wear the maniple except at Mass. The only ex­ ception to this is when, as on , the ministers read lessons during the of the Palms before Mass. Then, although the celebrant has the and no maniple, they wear the maniple while reading the lessons. During the solemn blessings in the Missal (as on , and Palm Sunday), in , at the ceremony before Mass, at , at Benediction of the Blessed Sacrament, at vespers and sung solemnly,

1 Rubr. gen., xix, 6. 2 Rubr. gen., ib. 3 The only reason for the so-called" broad stole" is that the modern chasuble is rarely so made that it can be folded into a long strip, as the rubrics say. The rubrics provide for the alternative use of the" broad stole" (" aliud genus stolae latioris, in modum planetae plicatae "). • Rubr. gen., xix, 7. 12 (l;eneral ~rinciples Concerning (!eremonfes at M~tins fro~ t!1e ninth lesson, the celebrant wears a COPE (pluvIale). ThIS IS a large semicircular garment reaching to the feet behind, with a clasp (called the morse ') to join it in front. Usually the cope is of the colour of the day. At Benediction of the Blessed Sacram~ntit is always white, at funerals always black. For most blessl11gs the colour is purple. 2 Except in the Divine office the celebrant wears a stole of the same colour under the cope. At. the Divine office he wears either a surplice only, or surplIce and cope. At processions and Benediction of the Blessed Sacrament he will generally wear a surplice, stole and cope. When he holds the or ciborium he has a white humeral veil. At blessings before Mass he has the amice, alb, girdle and stole. vVhen he wears the girdle he the stole before the breast. With a surplice it hangs straight down from the neck. Other persons besides the celebrant wear the cope. The assistant priest at Mass (when there is one, see p. 144) does so. At Mass by a simple priest no one else may wear a cope. At the Divine office (vespers and lauds) the cantors may wear ofthe colour of the office. In the procession ofthe Blessed Sacrament at Corpus Christi the clergy may wear copes. When preaching the , if a secular priest, wears a surplice. He may wear a stole of the colour of the day, if this is the custom. Regulars who have a habit wear no surplice as a rule. In administering other and when giving blessings the priest wears a surplice and stole. The DEACON and SUBDEACON wear the dalmatic and tun­ icle at High Mass, at the Asperges,3 at Exposition and Bene­ diction of the Blessed Sacrament; not in the Divine office. The usual dress of a BISHOP is a cloth cassock, violet in colour, with a , fixed up at the back so that it does not trail on the ground. The train is let down at functions. The cassock is edged and has buttons of a lighter colour, now almost red. The bishop wears a violet silk . Over the cassock he wears a white linen rochet (p. 10, n. I). Over this a bishop in his own wears the mozzetta. Auxiliaries and all bishops where they have no jurisdicti~n wear the mantellettum (p. 10) instead.' Bishops have a , 1 A morse of ornamented metal, with enamel or jewels, is called "formale" or "pectorale." This may be worn only by bishops (S.C.R., IS September 1753, No. 2425, ad IX). Others wear a cope with a band of stuff to join it in front (Cael'. Ep., Lib. I, cap. vii, n. I: "sine tamen for­ malio ad pectus "). , When the blessing contains an exorcism, the colour is purple, other­ wise it is generally that of the day. o \Vith the exception noted, p. I I...... 4 The mozzetta over the rochet is always understood to slgmfy JUrisdic­ tion. In the presence of superiors bishops wear the mantellettum, and over this the mozzetta; so at Rome always. Ube 'Ulestments oftbe moman mite 13 which should h~n~ from the neck by a green silk cord. But often a go19 chal~ ISused. They have a purple skull cap I and a purple bIretta.- On certain days of penance the cassock, mozzetta and mantellettum should be of black cloth the c~s~ock edg~d wit~ vio!et. These days are all fast dayd and 3 vIgIls, even If the tast IS not observed. The exceptions are the eve of and the Whitsun , which fall in Paschal time. Vigils which occur in the octaves of certain great feasts are also excepted.' At functions, instead of the mozzetta, the bishop may wear the" cappa magna." This is a great with a long train, of violet cloth. It has a cape and , which in winter is of ermine, in summer of almost red silk. When the bishop wears the cappa magna he needs a train bearer. Regular bishops have the cappa, and its fur, of the colour of their (if it has a habit). Pius IX instituted a kind of undress for prelates, called after him "habitus pianus." It consists of a black cloth cassock with no train, reddish facings, a violet belt and , violet stock and . This is now used con­ stantly at non-liturgical occasions. CARDIN ALS have the same dress as bishops, but always bright red instead of violet, and violet instead of black for mourning. Round their bishops have a green; cord, arch­ bishops green and gold, cardinals red and gold. For Low Mass a bishop wears the same vestments as a 6 priest, over the rochet. The only difference is that he wears the pectoral cross over the alb, under the stole. He wears the 7 stole not crossed, but hanging straight down. He does not put on the maniple till after the prayer" Indulgentiam," ex­ cept at Masses (p. 73)· At High Mass the bishop wears special stockings and " of the colour of the Mass. Over the rochet he wears the amice, alb, girdle, pectoral cross, stole, tunicle, dalmatic, chasuble, gloves, mitre. On certain occasions a Metropolitan will wear the over the chasuble. The manner of put­ ting these on will be described (pp. 168-1 7 0 ). The tunicle and dalmatic worn by a bishop are made of very thin silk. They are of the colour of the Mass.

I Conceded by Pius IX, 17 June 1867. , Conceded by Leo XIII, 3 February 1888. • Also at funerals, Requiem Masses, during all , from Septua­ gesima to . 4 They wear purple from to the , all Paschal time, and at Canonical visitations, wha.tev~r the day may be. Indeed, the use of black by bishops is almost obsolete. , Green, not violet, is the bishop's heraldic colour. • Rit. serv., i, 2. 7 The reilson of this is, apparently, the pectoral cross, lest the stole conceal it. , These look more like and . In they are" caligae et sandalia," in English generally I' and ." 14 a;eneral ~rinciples concerning

! In the English Ordo recitandi officii divini sacrique peragendi the colour of the day is noted in the margin by a capital letter, the initial of its Latin name. Thus A = white, R = red, V = green, U = purple (this distinction is convenient), N = black. Rosy colour is noted by a rubric; but the two days are marked U. \Vhen there are two letters the first is for Mass, the second for Vespers. CHAPTER III LITURGICAL VESSELS, INSTRU-, MENTS AND BOOKS

§ 1. VESSELS HE chief vessels used in the Liturgy are the CHA­ LICE (calix) and PATEN (patena), the forms ofwhich are well known, The chalice, if it is not of gold, must be a~ least gilt inside t,he cup; the paten, too, T must be gtlt on the upper side. For Mass the chalice and paten are arranged thus. The chalice is empty; over it the purificator is hung, then the paten rests on the purificator holding the bread or breads to be consecrated. Over these is placed the pall. The chalice veil covers all to the foot of the chalice; on the veil the burse is placed, closed, with a folded corporal in it. The CIBORIUM 1 is a vessel like a chalice with a cover, at least gilt inside. It is used to contain the consecrated particles in the tabernacle. vVhen it contains the Blessed Sacrament it must be covered with a veil of white silk. At the consecra­ tion, if used, it stands open on the corporal by the chalice. In the tabernacle there is also generally a (pyxis), a small box of silver or other metal, gilt inside, which contains the Host used for Benediction. This Host is usually held by a little instrument, shaped like a new moon, called the L UN A or LUNETTE (lunula). This, too, must be at least gilt. The general principle is that the Sanctissimum may rest only on gold or white linen. The MONSTRANCE (ostensorium) is a vessel for exposing the Blessed Sacrament. It is so made that the Host may be placed in it and can then be seen by the people. Often the place where the Host rests is surrounded by rays. The Sanctissimum may not touch glass. There is also a small pyx or ciborium used when the Holy Communion is taken to the sick. This, too, must be at least gilt inside. The chalice and paten are consecrated by a bishop. The pyx, ciborium and luna are blessed by a bishop or priest having the faculty. There is no law that the monstrance be blessed. Other vessels, not counted as sacred and not blessed are: For Mass the (ampullae, hamulae). These are two little jugs to hold the wine and water. They should be of glass; but other material is tolerated. Sometimes their pur­ pose is marked on them; the one having the letter V (for "vinum," wine), the other A (" aqua," water). Otherwise, since they should be always washed out and kept perfectly

1 Kot to be confused with the great ciborium (canopy) over the altar. 16 ~tturgtcal Wessels, 5nstruments an~ :JBoohs 17 clean, It does not matter which is used each time for the wine ?r water. The cruets often have stoppers or lids. With them IS t.he. DISH (pelvicula) on which they stand when not in use. ThIs IS not merely ~sed as a stand for the cruets; when the celebrant washe~ hIs hands at Mass, the water is poured by the server over hIs fingers into this dish. The water is thrown awa~ aft~rwa.rds. \Vith the cruets and dish a TOWEL (manu­ terglUm) IS laid on the credence table. The celebrant dries the hands with this after washing them. . At Hi~h Mass a bishop uses a larger jug of water and a dIsh of sIlver or other metal (gold or gilt for a cardinal). His towel is generally larger too.

§ 2. INSTRUMENTS IN several functions, while a bishop reads, a server holds a small HAND-CANDLE in a portable candlestick near the book. This is the" scotula" or "palmatorium." 1 For the sprinkling with holy water before Mass (the" As­ perges" ceremony) and for blessing any object a portable HOLY-W ATER STOUP (vas aquae benedictae) and SPRINKLER (aspersorium) are used. The stoup is of metal, the aspersorium has a brush at the end, or a hollow globe with holes in it. The (thuribulum) is a vessel, round in shape, hanging by three long chains from a disk. Held by this disk it can be swung. It has a cover which hangs by a fourth chain from a ring passing through the disk. By pulling up this ring the thurible may be opened. Generally there is another ring round all the chains to keep them together. The -BOAT (navicella, navicula, acerra) is a little vessel, shaped like a boat, in which the incense is kept. It has a SPOON (cochlear) with which the incense is put on the burning charcoal in the thurible. In the sacristy are kept the ' CANDLES in candlesticks. These are so made, with a foot, that they can stand without being held, for in­ stance on the credence table. There are also TORCHES (funalia) held by the torch-bearers (caeroferarii) at Mass and Benediction. In theory these should be long torches. It is now usual to make them in the form of a separate case (prac­ tically a candlestick) into which a candle is placed. But the idea of a torch is so far preserved that they have no foot, and cannot stand alone. When not in use they are kept in a rack in the sacristy. The is fixed to a long staff, also so made that it cannot stand alone. In Catholic churches it now always has a figure of our Lord crucified. 1 Italian" bugia," French" bougeoir." Pius X has allowed its use, under certain conditions, also to protonotaries apostolic, and other pre­ lates (, 21 February 1905. Cf. Ephemerides liturgicae, xix (1905), pp. 131 seq.). c a;enerallPJrinciples concerning umbraculum) is used (sometimes carried over .a bi~hop). It has four or more poles.' For short processIOns In the church, as when the Sanctissimum is carried. from one altar to another, a smaller canopy with one rod, Itke an (umbella), is used. For the Blessed Sacrament either must be white or cloth of gold. 2 The BELL (campanula, squilla) is a small hand bell (not a gong) rung during Mass at the moments ap­ pointed in the rubrics of the missal. It may be placed on the credence table before Mass and taken away afterwards. Generally, in England, it remains always on the lowest altar step, on the Epistle side at the corner. A STAND or cushion;l is needed, on which to rest the missal at Mass. For the of , instead of the more usual way of giving it (p. 27), sometimes a little disk is used. This is often called the -BREDE (pax, instrumentum pacis, tabella pacis). It is generally a disk of silver, or gilt, with a handle behind to hold it. On the face it has some such symbol as the cross, the , a Pelican in her piety. If this pax-brede is used it should have a cloth of linen 4 to wipe it each time after it has been kissed. Near the tabernacle where the Sanctissimum is reserved a little vessel should be kept, generally of glass, with water.' The priest uses this to purify the fingers when he gives Holy Communion not at Mass; or sometimes when he cannot make the ablutions at Mass in the usual way, because he will say Mass again the same day. It has a small purificator by it.

§ 3. BOOKS THERE are six liturgical books of the Roman rite. The MI SSAL (Missale romanum) contains all that is needed for Mass, and for certain other functions which take place im­ mediately before Mass, such as the blessings at Candlemas, on Ash Wednesday, Palm Sunday, the morning services on the last three days of holy week, certain blessings (of holy water, etc.). It also has the preparation and thanksgiving of the celebrant before and after Mass.

1 The Caer. Ep., Lib. I, cap. xiv, n. I, says it has six or eight poles, borne by " noble laymen." 2 Caer. Ep., loco cit., n. 1-4- 3 The Caer. 1'-[>., Lib. I, cap. xii, § '5, says it is a cushion of silk, of the liturgical colour, or a small silver or wooden stand (l~gile). A stand i~ far more convenient, and also looks better than a cushIOn. •A cloth of the colour of the day should be used to hold it (Martinucci, 1, i, p. 102, no. 3) as well as the linen cloth to wipe it. The former is often omitted (Le Vavasseur, i, p. 36). 5 This water and all water used for ablutions, must be put in the sacrarium, a ch'annelleading to clean earth, generally behind the altar. jLiturgical Wessels, 3-ltstruments alt~ 1600ks 19 The (Breviarium romanum) contains all the Divine office for the year. The RITUAL (Rituale romanum) has the administration of other Sacraments, including distribution of Holy Communion out of Mass, many blessings, prayers for processions and such liturgical functions, as far as they are used by a priest. T.here is less uniformity in the Ritual than in any other litur­ gIcal book. Many provinces and still have their own Ritual book, based on the Roman one. Throughout England the Ritual, approved by the English hierarchy, is the ORDO ADMINISTRANDI (see pp. 392-393).1 The PONTIFICAL (Pontificale romanum) is the book for bishops. It contains the Sacraments and other functions per­ formed only by a bishop, such as Confirmation and Ordina­ tion, the Consecration of a church, and so on. The is a Calendar, giving the names and a short statement about martyrs and all Saints, each on his day. It is read where the Divine Office is said in choir during . Lastly the CEREMONIAL (Caerimoniale episcoporum) is a directory of ceremonies for bishops and others who take part 2 in public services. There are other books consisting of parts of these printed separately for convenience. There is no reason why any special service should not be printed in a separate book, so long as it conforms to the text in the book from which it is taken. From the missal the BOOK OF LESSONS is taken. This contains the and for the year, to be used by the deacon and subdeacon at High Mass. There may be two such books, one of epistles and one of gospels. If the church does not possess this book, a missal may always be used in its stead. The (Graduale romanum) contains the parts of the missal needed by the choir, with music. The Masses for the dead are often printed in a separate book. There are many excerpts from the Breviary. The DAY HOURS (Horae diurnae) contain all the office except . For use in the choir various extracts are made, with the music, such as the VESPERAL (Vesperale romanum) and DIRECTORIVM CHORI. A HOLY WEEK BOOK (Officium heb­ domadae maioris) contains what is needed for the services of Holy Week, taken from the missal and breviary. In England we have a book, RITVS SERVANDVS, approved

1 Ordo administrandi sacramenta et alia quaedam officia peragendi e~ rituali romano extractus nonnullis adiectis ex antiquo rituali anglicano (London, Burns and Oates, new edition, 1915). 2 This book (Caer. Ep.), although intended in the first place for bishops, contains very full directions for all people at most functions; so that, in spite of its and inconvenient arrangement, it is really a book of ceremonies in general. 20 General lPrinciples concerning lace, put over books at Rome. Indeed the Roman custom of cover­ ing up everything on feasts is not an improvement, artistic­ ally, when the material underneath is fine. The ALTAR-CARD S contain certain prayers from the missal, printed separately for the convenience of the celebrant. There are three altar-cards. The largest, containing the words of consecration and other prayers, stands in the middle of the altar, leaning against the cross or tabernacle during Mass. The altar-card which contains the prayer at the blessing of water (" Deus qui humanae substantiae") and the psalm stands at the epistle end; the third, containing the last 4 gospel, at the gospel end. The altar-cards are used only at Mass. They should be put in their places on the altar, as part of the preparation for Mass and taken away afterwards. In­ stead of altar-cards a bishop has a book, the CANON EPlSCO­ s PALlS, which is opened and placed in the middle of the altar. A card with the prayers ordered by Pope Leo XIII to be said after Low Mass is generally placed against the lowest altar step on the epistle side. 1 Ritus servandus in solemni expositione et benedicfione sancfissimi sacramenti adiecfis hynmis et litaniis et orationibus quae in ipsa expositione et in aliis quibusdam sacris ritibus adhiberi solent(Burns and Oates, new edition, 1915), see p. 240. 2 Lib. I, cap. xii, § IS. 3 Lib. I, cap. xii, § 22. 4 This card should not be on the altar when there is a special . 5 The Canon episcopalis is a book containing the common of the Mass from the offertory to the end and other prayers and forms used by bishops. At pontifical High Mass it stands on the altar instead of altar­ cards. See p. 164. CHAPTER IV COMMON CEREMONIAL ACTIONS HERE are many actions, such as bowing, genu­ flecting, and so on, which occur constantly during all services. In order not to have to explain these each time, it will be convenient to say here, once for T all, how they should be done. On changing from sitting to kneeling first stand, then kneel. Never directly on to the knees. To make a , first stand upright facing the object or person to whom it is to be made. Unless something is held, the hands are joined before the breast. Then, without bending the body, touch the ground with the right knee at exactly the place where the right foot was. Rise again at once. A PROSTRATION is made by first genuflecting as above; then, before rising, touch the ground with the left knee where the left foot stood. Now, kneeling on both knees, bow the head and shoulders slightly. 2 Everyone who passes the altar where the Sanctissimum is reserved, without forming part of a procession, genuflects to the Sanctissimum as he passes. Where it is reserved on the High Altar, on entering the church genuflect before it, either as soon as you enter or before going to your place. Genuflect again before going out. In ceremonial entrances everyone except the celebrant genuflects to the altar on entering and before leaving. But the celebrant genuflects only when the Sanctissimum is reserved at the altar; otherwise he bows. 1 If the Blessed Sacrament is exposed, that is, during the rite of Exposition and in Mass from the Consecration to the Communion, on entering or leaving the church make a pro­ stration. During ceremonies everyone makes this prostration at entering and on leaving the church; during the service they only genuflect. vVhen the Sanctissimum is reserved at the so-called on Thursday and Good Friday morning it is treated as if it were exposed. A genuflection is made to a of the , if it is exposed, also to the cross exposed on Good Friday. It is also made to a bishop in his own diocese, a metropolitan in his province, a in the place of his legacy, an in his own church, a cardinal out of Rome, when they are present in vestments or in . But the genuflection is not made to a bishop in the presence of his superior. Prelates, canons in their official dress, the celebrant at Mass or other service, do not genuflect to anyone. Instead they bow low.

1 This rule applies also to canons in their own cathedral or collegiate church and prelates. 2 Prostration in this sense must not be confused with the" prostratio ., (lying prostrate) on Good Friday (p. 303) and (p. 331 ). U 22 General lPrinciples concerning

1 The only exception is in the j}fem. Rit. for Candlemas, where the cross.bearer is told to genuflect before the procession starts (Tit. I, cap. ii, § 3, no. 5). But this is probably a . Martinucci (I, ii, p. 340, no. 60) and Le Vavasseur (ii, p. 192, § 23) both correct it. On Holy Saturday the lWemoriale expressly tells the cross-bearer not to genuflect at "," though everyone else does (Tit. VI, cap. ii, § I, no. 16). 2 Merati, whose authority is all but final, says the acolytes do not genuflect (Pars IV, tit. ix, § 41; vol. i, p. 291); so do Martinucci-Menghini (I, ii, p. 275, § 63); De Herdt (iii, p. 420). Only Le Vavasseur.(i, p. 685, § 330; ii, p. ISS, § 522) makes the acolytes genuflect at the side of the cross-bearer. saint of the feast,' at the name of the Pope, of the diocesan Ordinary, when a prayer for him is said aloud. It is also made during the Gloria in excelsis, and the at the verses so indicated in the missal. The person who says the word bows the head while saying it. When one bows at the name of God (including the holy Name) or at Oremus one should turn 1 to the altar cross. In other cases of a bow at a word re­ cited or sung, it is done straight in front of one, without turning. People who are already bowing during any part of a service make no further motion on these occasions. Nor does anyone bow while he is making the . Every­ one bows, before and after being incensed, to the person who him; and he bows, before and after, to the person in­ censed (see p. 27). While standing or kneeling, when the hands are un­ occupied, they should be joined before the breast; that is, they are extended and joined palm to palm, the fingers point­ ing upward. When sitting they should be extended one on each knee, over the vestments. In genuflecting at the altar the celebrant alone lays the hands on it while doing so. The ministers and all others keep the hands joined. \Vhen some­ thing is held in one hand the other should be extended on the breast. But the celebrant at the altar lays the other hand on it. In bowing the head is always first uncovered. When one takes off the biretta it is held in the right hand by the raised edge on its right side. When standing hold the biretta against the breast in the right and let the other hand hang by the side. When sitting rest the biretta on the right knee, while the left hand rests extended on the left knee. If several names or texts, at each of which a bow should be made, follow one another immediately it is more seemly to bow once and to remain bowing till all have been said. It is better never to bow to the choir when they are kneeling. Those who wear a skull-cap 3 in choir take it off whenever they genuflect or bow to the altar, when they receive the sprinkling of holy water, while they say the Conjiteor, Misereatur, eieison, Gloria in excelsis, creed, Sanetus, Agnus Dei at Mass, while the gospel is sung, while they are incensed, at the ,

1 Not the saint in whose honour a or office is said (Martinucci-Menghini, I, i, p. 12, no. 10). 2 But only when standing. When kneeling or sitting always bow straight in front. The choir uncover only, not bowing, to answer a bow. 3 Cardinals wear a red skull-cap (pileolus, Italian " "), bishops and some abbots a violet one. Some other prelates (and for reasons of health) have leave to wear a black skull-cap. 24 (!;eneral ~rinciples concerning confession at prime and . Noone wears the skull-cap when he mtones the in the middle of the choir, sinO"s the Invitatorium, lessons, martyrology, nor while he assists in a cope.' In the Roman rite the SIGN OF THE CROSS is made thus: Place the left hand extended on the breast. Hold the right hand extended also. At the words Patns raise it and touch the forehead; at Filii touch the breast at a sufficient distance down; at Spiritus saneti touch the left shoulder; at Amen touch the right shoulder. Then again join the hands, if they are to be joined. When the sign is made without spoken words the same order is kept. The ceremonial KI s s (osculum), which occurs frequently, should be made by merely touching the object with the closed lips. The rule is that every time anyone hands anything to the celebrant one first the object, then the celebrant's hand. On taking things from the celebrant, first his hand, then the thing is kissed. But blessed candles and palms are kissed first when they are taken. When the Sanctis­ simum is exposed, only the kiss at the epistle, gospel, and for the chalice and paten remain. The thurible is then not kissed, nor the incense spoon. If the Ordinary assists at his throne the thurible is not kissed when handed to the celebrant, nor the incense spoon, nor the celebrant's hand at the epistle and gospel. At Masses for the dead and at funerals nothing is ever kissed. To handle a THURIBLE neatly is a thing that requires some knowledge. This knowledge is acquired most easily by seeing the actions done by someone who already knows. It is one of the things, not really difficult or complicated, that require many words to explain. Except when the Sanctissimum is exposed, incense is always 2 blessed by the celebrant before it is used. When the Sanctis­ simum is exposed and will alone be incensed, incense is put in the thurible by the celebrant without blessing. '\Then the thurifer merely holds the thurible, while waiting for it to be used, he does so by the chains, just under the disk at top; if it contains no incense, he holds it in the left hand, otherwise in the right. The lid may then be raised slightly to allow more ventilation to the burning charcoal. To raise the lid the ring at the end of the middle chain joined to it should be pulled up. In holding the thurible the thumb may be passed through

, Martinucci-Menghini, I, i, pp. 11-12. 2 Except also the cases when it is blessed by a higher dignitary pre­ sent, as will be noted in place. lIommon lIeremoniaI :actions 25 the ring of the disk, the middle finger through the movable ring, or the thumb through this and the little finger through the disk ring. With the thumb the ring may be drawn up easily, so as to open the thurible below. Holding the thurible in this way the thurifer swings it gently, to keep the charcoal alight. The other hand, holding the boat,' should be laid on the breast. But when he is kneeling the chains are so long that, if he held the thurible this way, it would be on the ground. So, when kneeling, he holds the chains under the disk in one hand (right, if the thurible contains incense, other­ wise left), takes the chains about half way down in the other and so swings the thurible. When the thurifer brings the incense to be blessed he first hands the boat to the deacon or M.e. Then he takes the chains under the disk in the left. With the right hand he pulls the ring up, to open the thurible sufficiently, so that the celebrant may conveniently put in the incense. He takes the chains about half way down in the right, and so holds up the thurible in front of the celebrant at a convenient height. He should not stand too near the celebrant. The celebrant needs a certain amount of room to put out his hand and put in the incense. Meanwhile the deacon (or, if there is no deacon, the M.e.) opens the incense-boat, takes the spoon and hands it to the celebrant, with the usual kiss of the spoon and the celebrant's hand. At the same time he savs Iube domne benedicere. The celebrant takes the spoon; with it he takes a little incense from the boat and puts it on the live charcoal in the thurible. He repeats this a second and third time. Meanwhile the deacon or M.e. holds the boat open, so that he can do so conveniently. While putting on the incense the celebrant says Ab illo benedicaris in cuius honore cremaberis. Only on one occasion, at the offertory in Mass, is there another formula. PCI' intercessionem beati ilfichaelis archangeli, etc., as in the missal. Then he hands the spoon back to the deacon or M. e., who receives it with the usual kisses. The celebrant 2 makes the sign of the cross over the thurible, saying nothing. While he does so he lays the left hand either on the altar (if 3 he is by it) or his breast.

1 In some churches it is usual to employ another server as "boat­ bearer." Thcre is no provision for such a scrver in any official book; nor do the authors of books on ceremonies say anything about him. If hc is employed the boat-bearer will stand or kneel at the thurifer's left, and will always hand him thc boat before he approaches the celebrant. , There is a contradiction here in the rubrics. The Rit. eel., iv, 4, says plainly that the celebrant is to say the words, hand back the spoon, then make the sign of the cross. So does the CaeI'. Ep., Lib. I, cap. xxiii, n. 1-2. But the Ordo .'llissae marks the cross in the middle of the word " bene + dicaris." The S. R. C. has declared that the Rit. eel. and CaeI'. Ep. are to be followed (IS Dec. 1779J no. 2515, ad X). 3 Authors disagree whether, when the celebrant stands at the altar, 26

§ 1. THE LITURGICAL CHOIR E must note first that the "choir" during a serv­ ice does not necessarily mean those who sing. It was so originally. In theory, no doubt, it should be so still, namely, that the singers have W their places right and left of the altar and sing there. But there are often practical difficulties against this. In singing part-music especially it is often difficult to produce a good artistic effect when the singers are arranged in two rows facing each other, perhaps at some distance, across the church. Often, therefore, the actual singers are placed else­ where, in a space together at the side behind a grating, behind the altar, or in a gallery at the other end of the church. In such cases no notice is taken of them during the ceremonies. There remains, however, the possibility that a liturgical " choir" may assist at the service; even if they sing only part, or none, of the chants. Thus canons in cathedral and collegiate churches, regulars in the churches of their order, clergy of any kind, may assist in the seats or stalls on either side, before the altar. These then form the choir from the point of view of ceremonies. They are dressed in cassock and surplice with biretta. Dignitaries may wear a cape or mantellettum (p. IO). Regu­ lars generally wear the habit of their order. 1 On entering the choir its members may come in procession (with or without a processional cross), the celebrant wearing 2 full vestments. In this case the younger or inferior members walk in front of the or superior ones. But when they enter, not in solemn procession, that is, without either a cross or celebrant vested, the more dignified walk before the others. They walk two and two, at equal distances from each other, with head covered till they come into the church. At the door of the sacristy they uncover and take holy water, the one nearer the stoup giving it to his companion by dipping his own fingers and holding them towards the other, who touches them. Both then make the sign of the cross. Before the altar each pair genuflects in turn, taking care to do so exactly together. So they go to their places. In their places they either stand or kneel or sit, as will be said in the case of each function. The general rule is that when they sit they cover the head, except when the Blessed 1 Namely if their order has a recognized habit. 2 To wear vestments (chasuble, cope, dalmatic or tunicle) is what liturgical books mean by being" paratus.' 28 'ttbe Gloria Patri at the end of a psalm is sung, nor while they are sprinkled with holy water, nor while they say the Conjiteor, Kyrie, Gloria in excelsis, creed, Sanetus, Agnus Dei at Mass, nor while the collects, gospel, post-com­ munion are sung, nor while his side of the choir receives the Pax or is being incensed, nor during any short verse at which 1 they bow or genuflect. When anyone has to leave the choir alone he uncovers and rises; holding his biretta in the right hand he goes to the middle, genuflects to the cross, bows first to the celebrant, if he is sitting at the sedilia, then to each side of the choir, be­ ginning with the side of greater dignity, and goes out. As a general rule, the gospel side is considered that of greater dignity. This side will then generally be incensed before the other, will receive the kiss of peace first, and so on. The exception is that, if a person of higher rank be present, the side on which he sits is considered the one of greater dignity. Such a person would be a prelate, the hebdomadarius, and so on. At many functions, such as, for instance, High Mass fol- lowing , the choir will already be in their places when the procession for Mass enters. In this case the clergy and servers in the procession bow to the choir, first to the side of greater dignity, after genuflecting to the altar on entering, as will be noted (p. 106). In standing and kneeling the members of the choir face each other across the church. They do not turn to the altar, except on the special occasions when they are told to do so. We shall note in each case the particular rules for the choir as to standing, kneeling, bowing, and so on. Here occur only certain occasions in general when the choir always bow. They are the Gloria Patriverse after the psalms (not the verse

1 If a person has to enter the choir alone it is usual to kneel first in the middle, say a short prayer, then rise, genuflect, bow to the celebrant if he is at the sedilia, bow to either side of the choir, beginning with the side of greater dignity (as above) and go to his place. 3° (SeneraI lPrtnciples concerning

§ 2. MINISTERS AND SERVERS IN the case of each service or function the exact number of servers required will be stated. Here a note as to the number generally needed in the average Catholic church in England may be useful. For Low Mass one server only attends. For High Mass, solemn vespers, solemn Benediction, processions carried out with some pomp, and the more solemn offices generally, be­ sides the priest who celebrates, there are the sacred ministers, that is deacon and subdeacon. 1 At vespers on the greater feasts there may be four or six assistants in copes. For High Mass, solemn vespers and such functions the servers required

1 In the great majority of cases in England the deacon and subdeacon, as a matter of fact, are also ordained priests. At vespers the assistants, who wear copes, need not be in holy orders (see p. 119). 1!be Missa cantata) can be celebrated with two servers only; or there may be as many as at High Mass (p. 137). Pontifical functions require many more assistants and serv­ ers. Generally there are two Masters of Ceremonies. An Assistant Priest (A. P.) is required; in the case of the Ordinary using his throne there are two assistant there, be­ sides the ministers of Mass. Three or four servers (called ) hold the hand-candle, book, mitre and (for the Ordinary) crozier. If the bishop wears the cappa he has a train-bearer. Six servers are needed to vest the bishop, though this can be managed with a less number. Altogether twenty persons attend the Ordinary, when he sings Mass using the throne (p. 165). Not quite so many are required by a bishop who uses the faldstool (p. 184). At solemn processions (as for Corpus Christi) canopy bear­ ers, clergy in vestments, the choir and clergy in surplices may increase the number indefinitely. As a general rule, except in the case of processions and funerals (when an indefinite number of clergy, supposed to be the choir, stand around the hearse holding lighted candles), not more servers should attend than those reillly needed, who have some office to perform. It does not add to the dignity of a rite that a crowd of useless boys stand about the sanc­ tuary doing nothing. Nor is it in accordance with the tra­ dition of the Roman rite to add useless ornamental attend­ 1 ance. The servers needed for the ceremonies are sufficient to make the procession coming in and going out. "Entia non sunt multiplicanda sine necessitate." A remark by Martinucci about the behaviour of servers in church may be noted with advantage here: "They should avoid too much precision or affectation, or such a bearing as befits soldiers on parade rather than churchmen. They must certainly do all gravely and regularly; but if they behave with too punctilious a uniformity the sacred functions look theatrical." " Yet perhaps in England the danger is in the other direc­ tion, lest servers (generally young boys) behave carelessly and irreverently. Considerable tact and good taste are

} It is remarkable how few people they use in Rome itself for functions, never more than are strictly necessary. There seems a strong tendency to keep down the number as much as possible. 2 Martinucci-Menghini, II, ii, pp. 550-551, § 21. 2 3

§ 3· ECCLESIASTICAL RANK

CEREMONIES are sometimes modified according to the rank of the person who performs them or assists at them. It is there­ fore important to understand such rank, as far as it affects our subject. Most cases are so obvious as to require no special notice. The celebrant at Mass, vespers, compline, Benediction, and all such functions must be ordained priest. The deacon and s.ubdeacor: ~ust have received those orders. The one excep­ tIOn to thIS IS that a clerk, at least tonsured, may, in case of necessity, perform part of the office of subdeacon at High Mass and other functions. For this it is required that there be a grave reason, and that he omit certain duties performed only by a subdeacon (see p. 113). Noone may act as deacon unless he has received that order. The rubrics suppose that the servers and even the members of the choir be clerks. The acolytes and thurifer should be ordained , the others should be in , or at least be tonsured. According to the Caerimoniale episco­ porum, the should be a priest, or at least in holy orders.' But this rule is rarely observed. It is now recognized that laymen may serve at Mass or at any function, and may form the choir. Above the rank of the simple priest are CANONS in chapter. This means, when they are present, in a body, in the church of which they are canons; or at another church at which, for some reason, the whole chapter assists. A canon may now wear his and special insignia throughout the diocese to which his chapter belongs, even when the chapter is not present, but not elsewhere." A PR ELATE (praelatus) is, in the first case, a bishop. But not all bishops receive the same honours at every ceremony they may attend. There is, for instance, considerable differ­ ence between a bishop where he has jurisdiction (as the Ordinary in his own diocese), and an auxiliary or a foreign bishop visiting a place. The liturgical books frequently speak of GREATER PRE­ LATES (maiores praelati, maiores praesules). Under this term the following persons are understood: Cardinals 3 everywhere out of Rome, and in their titular churches at Rome, Patriarchs and throughout their Patriarchate or Province,

1 Cae... Ep., Lib. I, cap. v, §§ I, 3. " Cod., c. 409. :; For priYileges of Cardinals see Cod., c. 239. \!be

1 Any bishop, according to the words of the decree: "si episcopus aderit " (loc. cit., § 15). 2 For the rights of Abbots see Le Vavasseur, Fondions Pontificales, ii, pp. 320-326. 3 The title" Monsignore " is not given as such. Certain offices of the Papal court, often granted as honorary offices to priests living away from Rome, involve that their holder be called "." This general title is used for dignitaries of various ranks, as will be seen from the description above. Like the stars, one Monsignore differeth, and very considerably, from another Monsignore in glory. Cod., c. 328. • Inter multiplices, 21 February 1905. Cod., c. 106,7°. S Originally they were the Pope's legal advisers, who drew up docu­ ments, settled questions of Canon Law according to the" usus forensis," and so on. • This means always the" usus pontificalium," namely with the same ceremonies and vestments as a bishop, save where an exception is made. These Protonotaries use all a bishop's vestments, the shoes, ring, pectoral cross, gloves, tunicle, dalmatic, mitre. They do not cross the stole; but they have no crozier. nbe <:tboir an~ assistants at <:tcrcmonics 35 pern:ission of the Ordinary. They may not, however, use crOZier, throne or cappa magna; nor may they have a seventh candle on the altar, nor an assistance of several deacons. They do not say Pax vobis, as a bishop does, in­ stead of ; nor may they sing the verses Sit nomen Domini and Adiutorium nostrum before blessing. They do not bless with the triple sign of the cross. Wear­ ing the mitre, they bless, singing the usual form for priests, Benedicat vos, unless the Ordinary or greater prelate be present. In this case, according to the general: rule (p. 159), he gives the blessing at the end of Mass. Coming to the church to celebrate they wear the mantellettum, and over it a pectoral cross (which otherwise they may not wear). They are not to be received at the door of the church as a bishop is. Their pectoral cross (worn only when they have the mantellettum) is to be of gold with one gem; it hangs from a cord of ruddy violet (color rubinus) mixed with gold thread. They use a cloth of gold mitre and the simple mitre. Under this they may have a black skull-cap. They use the scotula (p. 17), Canon episcopalis, and silver vessel and dish to wash the hands. At an ordinary Low Mass they have no special privilege, except the use of the scotula. They have precedence over abbots. All who attend Mass said by one of them, even in private oratories, satisfy the obligation of hear­ ing Mass on Sundays and feasts. The choir dress of these Protonotaries is the "habitus praelatitius," namely a violet cassock with a train, which is let down only when they celebrate pontifically, a violet silk belt, rochet and violet mantellettum, a black biretta with a ruddy tassel. They may wear the "habitus pianus" (p. 13), like a bishop, but without pectoral cross and with a ruddy cord round the hat. II. P ROTONOTARII APOSTOLICI SVPRANVMERARII are the canons of the three Patriarchal at Rome, the Lateran, Vatican, and Liberian (St. Mary Major), also canons l of certain other cathedrals to which this indult is granted. Honorary canons are excluded. These prelates have various privileges, according to three cases: when they are present together in chapter in their own cathedral, or alone but in their diocese, or in another diocese. The two former cannot occur in England. In the third case they have the same rights as the next class. III. PROTONOTARII APOSTOLICI AD INSTAR PARTICI­ P ANTIVM consist of the canons of certain cathedrals 2 and a

1 At present (1915) the can~ns of C;oncordi,,: Julia (prov.. of Ve,?ic~), Florence, Gorz, Padua, Trevlso, Udllle, Velllce (Annuarzo pontifino, 1915, p. 396). . 2 Canons of Cagliari, , Stngonia (Eszergom, Gran, see of the of ); Annuario pon t., ib. 36 Generalll)rincipies concerning

1 The list, as it is for this year, will be found, Annuario pont., pp. 396­ 4 1 1. 2 Italian "camerieri." There are also lay" camerieri di spada e cappa," who have no special rights at ceremonies. Ube

1 Called in Italian" mantellone." On duty at the Vatican they have a great red cloth cloak with a cape. 2 For the rights of prelates see Le Vavasseur, Fonet. Pont., ii, pp. 327-334' "A "maximus princeps" may have a place in the sanctuary. He is given a book of the gospels to kiss (not the one used) after the gospel. He is incensed after a bishop (but Kings and the Emperor-the Roman Emperor-before); he is given the kiss of peace. "Magistrates, barons, and nobles" receive this after all the clergy. A" mulier insignis " is in­ censed (Caer. Ep., Lib. I, cap. iv, § 6; cap. xxiii, §§ 30-31; cap. xxiv, § 94)'